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ble, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so oúr consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same suffering, which we also suffer; or whether we be comforted, it is for your consolation and salvation;" 2 Cor. i. 4-6. While you are sick or infants, the stronger must support you. You cannot stand, or go, or suffer of yourselves and God is so tender of his weak and little ones, that he hath not only given strength to others for their sakes, and commanded the strong to bear the burdens and infirmities of the weak; (Gal. vi. 1, 2. Rom. xv. 1-4.) but also established the ministerial office much for this end. "For the priests' lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of the Lord of Hosts;" Mal. ii. 7. Not that we should disclose our consciences, and depend for guidance on every ignorant or ungodly man, that hath the name and place of a priest. Even among the Papists, men have leave to choose such confessors as are fittest for them. If the priests" depart out of the way, and cause many to stumble at the law, and corrupt the covenant of Levi, the the Lord will make them contemptible and base before all the people, according as they have not kept his ways, but been partial in the law;" Mal. ii. 8,9. But use those that are qualified and sent by the Spirit of God; who "in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, have had their conversation in the world, especially to youwards;" 2 Cor. i. 12. Such as "you have acknowledged in part, that they are your rejoicing, as you also are theirs in the day of the Lord Jesus;" ver. 14. Not using them as such as have dominion over your faith, but as those that by office, qualification, and willingness and disposition are helpers of your joy; ver. 24.

In the faithful practice of these Directions, you will find that Holiness is the most pleasant way; and that the godly choose the better part; and that the ungodly sensualists do live as BRUTES, while they unreasonably refuse to live as

SAINTS.

END OF A SAINT OR A BRUTE.

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PREFACE.

It is not a needless subject which I here offer about needless or less needful things. Little do most men think how much of their wisdom or folly lieth in their right or wrong valuing and using things lawful, and that have an inferior sort of goodness; and how much their salvation or damnation is herein concerned. Men are condemned for an evil love, but not for the love of evil as evil. Nature is against that. To love a lesser good too much, and a greater too little; to love the end but as the means, and the means as the end, is an evil love; 'Non malum volumus, sed male.' It is the act that is evil when the object is good, either in deed, or in the apprehension of the lover. He may will hurt as hurt to another, but it is as conceited to be some good to himself. Apprehension of good or evil, that is, practical judgment, ruleth the wills and actions of the world. Of how great moment then is it to have a truly informed judgment, and to have teachers that will thus truly inform us! Not about matter of mere talk and dispute, that little concerneth us, but about that which is good or evil to ourselves, and to know indifferent things to be indifferent. It is the pernicious enmity of the fleshly appetite to the soul, that it biasseth the practical judgment and will to take things indifferent to be good and desirable, and almost necessary; and a small sensible good to be a great one, and a great good, which displeaseth sense and appetite, to be small, if not a hurtful evil.

And indeed the Holy Ghost hath told us (Rom. viii. 5—8.) that this is the difference between the truly godly and ungodly, that one is spiritually minded, and the other carnally; that is, one savoureth things spiritual, and judgeth of things according to spiritual reason and interest, and loveth and chooseth them for spiritual goodness; but the carnal have

no such gust, judgment, or love, but value things as the ap petite and interest of the flesh inclineth them. Be they both of the same calling, education, and profession, if both were pastors of churches, and preachers of the same doctrine, yet this difference is at the hearts of spiritual and carnal men ; and it usually appeareth to others in their lives. If they be public persons, they will shew men what things they value, and what gain it is that they pursue. The flesh loveth not mortification, nor the cross; it is always against spiritual laws and life, and spiritual worship and persons, so far as they cross their carnal interest. He that will worship God, that is a Spirit, in spirit and truth, must have a judgment that most valueth spiritual things, and place his love and hope on spiritual delights and happiness. A carnal mind that savoureth only carnal things, and neither is nor can be subject to God's spiritual law, will hardly relish spiritual worship, or a spiritual kind of life.

One of the greatest signs of a hypocrite is, making a great matter of little (worldly and fleshly) things, and making a little matter of great things. All the things of the flesh and world are things indifferent in themselves, or almost indifferent, further than their relation to spiritual good doth make them become good or evil; good if they further it, and evil if they hinder it. But the hypocrite is never indifferent toward them; he feeleth no great need of spiritual thoughts, spiritual counsel, or discourse, or preaching, or books, or company. Perhaps he can bear them, but he can be without them; and doth neither much desire them, or delight in them. A history, or romance, or merry jest, or game is more pleasant to him. But his thoughts are serious for his carnal commodity, pleasure, and reputation; what he shall eat and drink, and wherewith he shall be clothed. If his house, his maintenance, his meat and drink be not such as the flesh desireth, especially if it be put to straits and sufferings, his sense of it is as quick, and his complaint as serious, as if he were half undone, or it were some great matter at least that he complaineth of. The complaints and tears of many that are in some straits or sufferings should cause wiser tears from serious believers, to see men so miserably carnal, like children that cry for a pin or a feather, as if they had lost their greatest good.

Seriousness is it that sheweth what is next to a man's

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